The mizmor dedicated to Shabbat encourages singing Hashem’s praises: “Tov l’hodot laShem u’l’zamer l’shimcha elyon.”^[1] It continues with the famous pasuk: “L’hagid ba’boker chasdecha, v’emunat’cha ba’leylot."  We should speak about Hashem’s kindness in the “boker (morning)” and His faithfulness in the “leylot (nights).”^[2]

It is interesting that the mizmor uses the term leylot to refer to nights instead of the term erev (which is the actual parallel of boker). This is because the term refers not to actual physical night but, rather, to times of darkness and difficulty. Just as we thank Hashem for His kindness during the “mornings,” when His Hand is clear, we should express our belief in His faithfulness at “night” — at times when His Hand is hidden.^[3]

Prayer is part of how we express this faith. Turning to Hashem in difficult times expresses our belief that Hashem is the One behind our suffering as well as the solution to it.^[4] This is why we juxtapose our tefillah (Shemoneh Esrei) to the berachah of ge’ulah (redemption) — recognizing Hashem as our redeemer inspires us to direct our prayers to Him.^[5]

In addition to faith, we also need to express our belief in G-d’s goodness — that what we are experiencing is ultimately for the good.

This is how Rav Shlomo Kluger^[6] explains the pasuk we recite during Hallel: “Hodu laShem ki tov, ki l’olam chasdo — Thank Hashem because things are good; His kindness is forever.”^[7] Rav Kluger explains that the phrase “ki l’olam chasdo” includes times when Hashem’s kindness is hidden. At those times (as well), we must recognize G-d’s goodness.

This is why Rebbi Akiva emphasized the importance of responding to frustrating experiences by (actually) saying that everything Hashem does is for the good.^[8] When under duress, we need to verbalize our faith that things will turn out well.

At difficult times, we should express not only faith in G-d, but also the conviction that His decrees are for the best. This is part of what causes things to eventually work out that way.^[9]

Reflect and Improve

Difficult times should also inspire reflection and personal growth. This is why the word we use to describe life lessons — mussar — shares a root with the word yisurin (suffering).^[10] The yisurin we experience should inspire us to learn and internalize mussar lessons.

The gemara^[11] encourages those experiencing yisurin to “search through” their deeds to find the sin causing the suffering. Parshat Nitzavim^[12] describes this process. It explains that after we experience the curses depicted by the tochachah (section of rebuke),^[13] we should return to ourselves — and then to Hashem. Suffering should inspire reflection and teshuvah.^[14]

The Rambam^[15] explains that this is why we blow the chatzotzrot (trumpets) and fast at times of crisis. We stop our regular routine, pray to Hashem (with the chatzotzrot), and reflect on the message He is sending us.^[16]

The tochachah in Parshat Bechukotai^[17] describes the implication of people failing to react this way. Hashem responds by intensifying their suffering.

The Torah repeatedly describes such people as following Hashem “b’keri.” The Rambam explains that the word connotes the attribution of suffering to chance, seeing it as the natural “way of the world.”^[18] This kind of response causes Hashem to “raise the volume” of the suffering until people recognize His Hand and respond accordingly.

The aforementioned gemara continues that one who cannot find any wrongful deeds should view his suffering as yisurin shel ahavah, “suffering expressive of (pure) love.”

If we have not sinned, why does Hashem cause us pain?^[19] The Ran^[20] explains that this kind of suffering aims to get us to change our life’s course. Though we may not have sinned, we are often headed in the wrong direction. Yisurin shel ahavah aim to get us to stop and consider how we are living our lives. Suffering is not always a punishment for wrongdoing; it can also be a warning sign.

Elihu made this point to Iyov. Iyov saw his suffering as unwarranted. No sin of his could justify his terrible yisurin. Elihu explained that Hashem often uses suffering to communicate with man, to get him to stop and reflect carefully upon his life. Though Iyov may not have done anything wrong, he was headed in the wrong direction. His yisurin were meant to alert him to this.^[21]

A Time for Hoda’ah

In addition to expressing faith and reflecting upon our lives, suffering should also inspire us to thank Hashem. This may seem surprising, but it is how the Mishnah^[22] explains the meaning of the Torah mandate to love Hashem “b’chol me’odecha.”^[23] The pasuk teaches us to thank Hashem in all situations, irrespective of how “He treats us.”^[24]

What should we thank Hashem for during times of suffering?

1. The Alshich^[25] encourages thanking Hashem for all the good we (often) take for granted. In truth, we should all (even those who are healthy, safe, and secure) constantly thank Hashem for sustaining and assisting us. We should recognize Hashem’s role in sustaining our health and protecting us.^[26]

As we often do not realize that He is helping us and (thus) do not express enough appreciation, Hashem places us in dangerous situations and vulnerable positions to remind us of His role in our lives. In such circumstances, we must remind ourselves of and express our appreciation for His constant assistance. 

We can appreciate this point by recalling the story of the chassid who came home one night to an empty dinner table. He waited and waited, but his wife did not serve dinner. The next night, he returned home, and besides there being no dinner, the house was an absolute mess. When he came home on the third night, he found no dinner, a messy house, and the children unattended.

The chassid asked his Rebbe what to do. The Rebbe smiled and inquired when the chassid had last thanked his wife for serving dinner, keeping a clean home, and caring for the children. Sometimes, people appreciate things only once they are taken away.^[27] We, too, often need to be reminded to thank Hashem for the miracles He does for us “every day… all the time, evening, morning, and afternoon.”^[28]

Along these lines, the Bnei Yissaschar^[29] explains that one’s davening at difficult times should focus on shevach (praise), not bakashah (request).^[30] Our tefillah should reflect our responsibility to respond to suffering by showing greater appreciation of Hashem.^[31] Times of need are opportunities to focus on and express our appreciation for Hashem’s constant attendance to our needs each day and all year round.

2. Rabbeinu Yonah^[32] goes further and encourages thanking Hashem for the suffering itself. As suffering teaches us important lessons and ultimately yields a positive result, we should thank Hashem for it as well. He explains this is the meaning of Yeshayahu HaNavi’s declaration that “I thank You for Your mussar, which I accept with love.”^[33]

Salvation’s Source

Rabbeinu Yonah concludes that it is this thanks that ultimately brings salvation. When we show appreciation for Hashem's kindness, He shows us more.^[34]

In addition to expressing thanks at difficult times, the Kaf HaChayim^[35] recommends committing to recite Nishmat publicly after the difficulty is resolved. Our intention to praise Hashem merits His salvation.

Recognizing and appreciating Hashem’s kindness is a central part of our mission in life. Difficult times are meant to remind us of this, inspire us to express appreciation for Hashem’s past and current kindness, and reinforce our commitment to doing so in the future.

Jews in Eretz Yisrael and around the world face trying times. Let’s remind ourselves that Hashem is the true source of our suffering which is meant to inspire us to improve ourselves and to remind us of His benevolence that we often take for granted.

May appreciating these ideas and accomplishing these goals merit us swift and complete redemption.

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi

^[1] Sefer Tehillim 92:2-3.

^[2] See Talmud Bavli, Masechet Berachot 12a which explains that this is why the berachah of geulah we say at night begins “Emet V’emunah” (as opposed to Emet V’yatziv).

^[3] See Sefat Emet (Chayei Sarah, 5652) who explains the pasuk this way..

^[4] See the explanation of the Mabit (Beit Eolkim, Sha’ar HaTefillah 6) for Tehillim 107:6.

^[5] Talmidei Rabbeinu Yonah, Masechet Berachot (on the Rif 2b D”H V’yeish).

^[6] Yeri’ot Shlomo commentary on the Siddur.

^[7] Sefer Tehillim 118.

^[8] Talmud Bavli, Masechet Berachot 60b.

^[9] See Ben Yehoyada, Masechet Berachot 60b.

^[10] See Rashbam (Devarim 11:2) who connects the Torah’s usage of the term “mussar” to yisurin.

^[11] Talmud Bavli, Masechet Berachot 5a. The underlying assumption is that suffering is due to sin. It is important for us to express our recognition of this. Many of our tefilot express this idea. For example, the words that open Tefilat Mussaf on Yamim Tovim: “U’mipnei chata’einu galinu mei’artzeinu…”

^[12] Sefer Devarim 30:1-2.

^[13] It is noteworthy that we use the term “tochachah” (rebuke) to refer to the section that describes the curses. The curses are meant to rebuke — not to punish.

^[14] See Sefat Emet, Likutim, Shabbat Shuvah.

The Ba’al HaTanya (quoted by Be’er HaParshah Bereishit 5784, footnote 28) explained that Dovid Hamelech compared a person who does not respond with reflection to a horse or mule that continues walking even after being whipped.

^[15] Mishneh Torah, Hilchot Ta’aniyot 1:1-3. See also Radak, Bereishit 42:21.

^[16] Sefer Shoftim describes the multiple recurrences of the process the Rambam describes. When the Jewish people veered from the correct path, Hashem sent other nations to persecute them. After the Jews responded by crying out and returning to Hashem, He sent shoftim to save them. See, for example, Shoftim 3:7-10.

The Sefat Emet (Likutim, Shabbat) explains that this is the proper response to suffering: instead of thinking that suffering demonstrates that Hashem is not with us, it should indicate to us that we have a problem that we need to address.

^[17] Sefer Vayikra 26:1-27.

^[18] See the earlier articles, entitled “The Director Behind the Scenes” and “When Strange Things Happen” for more on the topic of “chance.”

^[19] The question is asked according to the simple understanding of the gemara (which implies that these yesurin are not based in any sin). This is also Rashi’s understanding and an idea that appears clearly in the gemara in Shabbat (55b). However, see Ramban (Sha’ar Hagemul [Kitvei HaRamban 2:269]), who explains the gemara differently.

^[20] Derashot HaRan, Derush 10. See also Maharal, Netivot Olam, Netiv Hayesurin.

^[21] Sefer Iyov 33:19-22.

^[22] Talmud Bavli, Masechet Berachot 54a.

^[23] Sefer Devarim 6:5.

^[24] See also Mechilta (Beshalach 3) which explains that this was (part of) the direction Hashem gave to Moshe at the time of crisis at Yam Suf.

Sha’arei Teshuva (4:12) infers this idea from many places in Tanach. One of them is Tehillim 116, which uses the same words (shem Hashem ekra) to describe the way we speak to Hashem at times of celebration and distress. 

^[25] Alshich 7:11-16.

^[26] See Kav Hayashar, Perek 18. Consistent hoda’ah avoids the need for Hashem to decree suffering that would (otherwise) inspire it. See Ben Yehoyada (Pesachim 117a), who explains the gemara in Pesachim (117a) this way.

^[27] See Talmud Bavli, Bava Metzia 86a for an example of how this idea appears (in a different, but similar way) in the gemara.

^[28] Siddur Ashkenaz, Seder Amidah: Modim.

^[29] Bnei Yissacher, Kislev 4:139.

^[30] This assertion is based on Hallel’s inclusion of six pesukim of thanks (Hodu laShem ki tov) as opposed to only four of bakashah (Anah Hashem...). Similarly, the Beis Yisrael of Ger taught that one’s tefillah at difficult times should consist of sixty percent praise and only forty percent bakashah.

^[31] An earlier source for this idea can be found in the opinion of the Geonim (quoted by the Tur [Orach Chaim 579]) who include Hallel Hagadol in the list of Tehillim one should recite on a ta’anit.

^[32] Sha’arei Teshuvah 4:12.

^[33] Sefer Yeshaya 12:1.

^[34] See Shu”t Rabbi Akiva Eiger Hachadashot.

^[35] Kaf HaChayim, 281:8 quotes this in the name of the Chesed L’Avraham.